Sermons of Master Iohn Caluin, vpon the booke of Iob. Translated out of French by Arthur Golding

The .xliij. Sermon, which is the seconde vpon the .xj. Chapter.

7 Shalt thou finde God in seeking him? Shalt thou finde the full perfection of the almightie?

8 It surmounteth the heigth of the heauens, vvhat vvilt thou doo? It is deeper than the bottom∣lesse depthes, hovve vvilt thou comprehend it?

9 The vvydenesse of it is broder than the Earth, and the largenesse of it is greater than the Sea.

10 VVhen he moueth himselfe to shet vp or to leaue out, vvho shall let him?

11 And seeing hee knovveth that men are vaine, and seeth that they be of no force, shall hee not perceyue,

12 That an emptie man is indued vvith hart, and a man is borne like a vvilde Asse?

FOr asmuch as it is no easie mat∣ter for vs to conceyue howe too humble our selues: therefore ye see how God standeth the more vpon this doctrine, too the ende we may haue so much the more occasion to put the same in vre. Yesterday wee sawe that if God [ 50] punish vs, we must not replie a∣gaynst him: for in the ende we shal find that he hath borne with vs alreadie▪ and that he might of right vse greater ri∣gour towards vs. And if he heare vs not, it is bicause our sinnes haue separated him from vs, and we are vnworthie to bee heard, but are forgotten at his hande by reason of our sinnes, according as it is sayd that the wicked shal gain nothing when they thinke too haue their recourse vntoo him, as in verie deede they go not too him vnseynedly. And as for the good if God heare them, it is not oute of [ 60] hande, or at leastwise hee suffereth them not to perceyue it, bycause it is good that they should be meekned. After the setting foorth of this article, that it is not lawfull for men to iustifie themselues before God: now in generall it is sayde, that we labour in vaine if we go about to seeke out his wisdome. VVhy so? For it ouerreacheth the Hea∣uens, it is deeper t••an the bottomlesse pittes, and the wydenesse of it stretcheth through all. Let vs haue an eye to our owne measure. Beholde howe man who would ouerreach the whole earth, needeth no more than sixe foote too couer him. Man is desirous to inclose the whole sea in his imagi∣nation: and in the meane while hee himselfe is nothing. He would fayne surmount the heauens: and howe shall hee come thither? Hee woulde gage the bottome of the depthes: and what meanes hath he to do it withall? Ne∣uerthelesse let vs put the cace that mans minde is able to stye aboue the heauen▪ and that nothing could be hidden from it: yet should we come short of Gods wisdome, bi∣cause it is infinite▪ It cannot bee compared eyther with the deepes or with the heauens: for it farre ouerpasseth

them all. And therefore let vs assure our selues that oure presumption is foolish when wee go about to knowe the reason of Gods doings. Thus ye see in effect what is she∣wed to vs heere. VVherefore let vs marke, that this word Wisedome, is taken heere for Gods purpose, determinati∣on, or intent, which we be not able to comprehend. True it is that wee may well tast some little portion of Gods wisedome, like as when we beholde his creatures, there he sheweth himselfe vnto vs, howbeit but partly. Let vs no more but take a braunch of some herbe, and wee shall [ 10] see after what sorte and with what cunning God hathe wrought there: The same is a very lookingglasse of hys wisedome. Then is it much more reason, that when wee come to his greater and choycer works, we should there perceyue that Gods wisedome is a woonderfull thing, if we haue any tast at all of it. But by the way, the perfect∣nesse thereof is spoken of heere: that is to witte, that if wee will needes knowe why God doth all things, or if a man be desyrous to see what end God setteth afore hym∣selfe, and what cause moueth him therevnto: wee muste [ 20] needes be vtterly confounded. But heere first of all wee be admonished of the rawnesse of our wit and vnderstā∣ding, to the intent wee passe not our boundes, nor play not the horses that are broken looce, as wee see that the ouerweening and pride of oure nature driueth vs there∣vnto. But hereby wee haue also to consider the goodnesse of our God, who applyeth himselfe vnto vs, and too oure feeblenesse, that we at leastwise tast of that whiche is in∣comprehensible vnto vs: and although we conceiue it not throughly, ne tast it fully: yet he sheweth it to vs, and ma∣keth [ 30] vs to feele it so far foorth as is for our profite. Thus see you two articles which are well woorthy to be mar∣ked. As touching the first, I haue tolde you how it beho∣ueth men to cōsider how rawe and how weake of vnder∣standing they bee, that they presume not to thrust them∣selues too farre forwarde too make inquisition of Gods woorkes, more than hee willeth them and giueth them leaue to do, I say more than hee willeth them, and gyueth them leaue to do▪ For (as I haue touched already) God of his goodnesse doth not vtterly barre vs from hauing any [ 40] perceyuerance at all of his wisedome: but it behoueth vs to keepe measure. Then let vs be well aduised that euery of vs haue an eye to hys owne habilitie and too marke howe suttle and sharpe witted wee bee, and howe greatly gyuen too this ouerboldenesse wherevnto oure owne nature eggeth vs continually. How is that? VVe woulde alwayes bring God to account of all his doings. VVhen we meete with any straunge thing, and men say vntoo vs, such is Gods good pleasure, bycause he hath ordeyned so: and therefore we must not pleade against hym: yea [ 50] say wee? But why dooth hee not otherwise? For suche an inconuenience will insue heerevpon, and the matters may drawe quite and cleane awke from that which might bee for our profite. Thus we see howe that at euery push we woulde fayne haue God to yeeld vs a reason why hee dooth this or that. Moreouer althoughe wee haue not any thing too alledge: yet woulde wee that God should not conceale any thing from vs, but that wee myghte enter intoo the greatest secretes that he hath. And wee see howe sore our hartes are tickled in thys respect. True [ 60] it is that some bee more sharper set than other some bee, but yet it is a common vice wherewith we be all of vs in∣fected from the greatest too the least. Therefore let vs marke well how it is tolde vs heere that Gods wisedome ouerreacheth the heauens, and is deeper thā the depthes, and also that it is in vayne for vs to desire to comprehend it in our brayne: For that measure is farre too short: in∣somuche that if a man had a hundred times more vnder∣standing than hee hath, yet could hee not atteyne to the hundred part of Gods wisedome. Seeyng then that wee bee nothing, and Gods wisedome is a bottomlesse depth: haue wee not so much the more cause to hold our selues short, and not too followe our owne fancies in seeking more than God giueth vs leaue to do? Then let it come to our remembrante to saye, whyther goest thou thou poore creature? thou entrest into a bottomlesse pit: wher∣out of thou canst neuer escape. This is the warning that we haue to follow in this sentence. But by the way let vs also beare in mind that whiche hath bin declared concer∣ning the fauour that God sheweth vs in applying himselfe to vs, and in shewing vs his workes, so farre foorth as it is for our behoofe and profite to know why he doth thys or that▪ And Gods applying of himselfe after that sort vntoo vs, is not bycause he is bounde to vs: (for what bonde can there be? or how can we chalenge him to do it?) But in so doing he sheweth how greatly he loueth vs, seeing he cō∣meth neere vnto vs so familiarly. VVee heare how oure Lorde Iesus Christ sayeth to his Disciples, I will no more call you my seruants, ye be my freends by reason of the secretes that I haue shewed you: for I haue familiarly told you all that I had in commission from my father. And so seeing that God commeth so familiarly vnto vs: we haue a great and singular record of his loue. Therefore let vs learne to inquire of Gods works no further than he him∣selfe leadeth and ruleth vs so to do. And this is wel worth the marking: for we see men incline continually to some extremitie. I tolde you already that there is such a pride in mans heart, as hee would fayne know all things, so as nothing might scape him: and that euery one of vs is gy∣uen to that vice. VVell then, God sheweth vs that wee must not bee too wise, and that we must with sobernesse [content our selues] to know that whiche hee disclozeth vnto vs. Now hope we to keepe our selues from that vice, and therewithall enter into the contrarie extremitie, say∣ing: then must we shet our eyes and inquire of nothing. Nay: there is great difference betwixt a meannesse and nothing at all. For God hath not made vs after hys owne Image too haue it sayd, that wee shoulde become brute beasts by his consent, and that wee shoulde haue so little regarde of the light that he sheweth vs, as it shoulde be quite quenched in vs: but lette vs learne to knowe so much as it pleaseth him to teach vs. If God be our schole∣maister and we giue eare to his speeche, he is able to giue vs wisedome and discretion to comprehend his learning, and wee cannot do amisse in it. But if our Lord shet hys mouth, wee also must shet vp our wittes and holde them in prison, that wee take not libertie to say, I would know this, or I would know that. For God will not haue vs to know more than hee hath shewed vs. Seeyng then that these two vyces reigne in the worlde: it standeth vs so muche the more in hande to marke what I haue sayde: that is to wit, that we should vse the grace and priuiledge

which God giueth vs when he sheweth vs that which is for our profit to know Some will vse the common Pro∣uerbe, That Gods secrets are not to bee searched. True it is that they are not to be searched, sauing so farre forth as he maketh vs priuie to them, and then are they no more secretes. As how? Ye see howe S. Paule calleth the Gos∣pell a wonderfull secrete whiche hath beene hidden in God, yea in somuch as the Angells haue bene rauished and amazed at it, and highly honored it. And yet neuer∣thelesse the same is an easie doctrine to vs. For ther God [ 10] vttereth his wil vnto vs, yea and (as ye wold say) so fore∣cheaweth our foode as there is nothing for vs to do but to swallow it downe: he boweth vnto our rudenesse, & sheweth himselfe exceeding homely. VVe see then that the Gospell is in it selfe so high a wisedome, as wee [of our selues] can neuer arteyne vnto it, seeing that the An∣gells comprehende it not: and yet notwithstanding it is such a doctrine as ought to be knowne vnto vs, yea euen to the rude and vnlearned sort, (according as sainct Paule sayeth in another place) that is to wit, for somuch as God [ 20] hath there applied himselfe vnto vs. But there are other secretes which are hid from vs, add wherevnro God gy∣ueth vs no leaue to atteine as yet. True it is that at the last day, we shall know all things: but as now wee muste be∣thinke vs of that which S. Paule saieth, that is to wit, that we know now in part yea and darkely: so as God giueth vs some forecast of that which shall be reuealed perfect∣ly vnto vs when we be fully transformed into his image and glory. So long therefore as we be clothed with mor∣tall flesh, let vs acknowledge our owne small capacitie, [ 30] and content our selues with what soeuer it pleaseth God to giue and discloze vnto vs. There are then some se∣cretes of God, which he will keepe priuie from vs during this mortall life, like as we cannot know what hee hath determined to do with this man or with that. As for the faithfull, they haue a sufficient witnesse that God hath chozen and adopted them to be his children and to inhe∣rite saluation. But yet for all that, they cannot see the re∣gisters of heauen, to know whither they be written there or no. It is ynough for them that God hath giuen them [ 40] a good copie of their election to looke vpon in our Lord Iesus Christ, insomuch that being his mēbers they doubt not but God will auow them to be his children. Howbeit we know not who bee the companie of the chosen: wee know not who bee the castawayes as yet: we know not wherefore God doth one thing or other: and if we dis∣course of Gods prouidence and of the things that we see through the whole worlde: wee shall be confounded in them. For that streyt and secrete ordinance of God is to high for vs to atteyne vnto▪ Yee see then that as concer∣ning [ 50] the secretes that are hid from vs, men must learne to vse modestie in them. To be short our wisedome must be to herken vnto God, and to follow simply that which he sayeth without going any further. There are (say I) two things wherein the true wisedome of men cōsisteth: That is to say, To heare God speake, and without gaine∣saying to follow whatsoeuer is conteyned in his woord, so as the same may haue authoritie to make vs feare God and too humble our selues vnder him. Lo heere a good meane to become wise. But lyke as it behoueth vs too [ 60] obey God, and to follow that which he sheweth vs: so al∣so must we not desire to know more than is conteined in his word. For when men wil needes be wise against God, they become starke mad. VVe see what befel to our fore∣father Adam, yea euē in the time that he was most pure & soūd, being created after the image of God, when he was in far more excellent and noble state than men be now adayes: for the image of God is so darkned in vs, as there is no more light, nor almost aught els than darkenesse in vs. Adam could not content himselfe with that state, but was desirous to haue a higher perfection: and whereinto is he falne? Into so foule a sinke as we ought henceforth to be ashamed of our state. Now (I pray you) if we climbe still to the saide highnesse wherwith Adam was tempted, and the wretchednesse where into we are falne or rather tumbled cannot meeken vs: must we not bee punished double? Therefore lette vs learne not to couet to know more than God sheweth vs, as I haue sayd alreadye. Yet notwithstanding let vs not ceasse to searche the secretes that are conteined in the holy Scripture, nother let vs do as the Papists do, who say that their forbearing to know autht, is bicause the doctrine of the holy Scripture can∣not be throughly comprehended of all men, and bicause men are in great daūger to be intangled in many errours and heresies: and bycause they see how all the confused∣nesse of the world springeth of this, that men are caried away with a fonde desire of knowledge (as they terme it) and haue not the modestie to content themselues wyth an ouerwrapped faith of beleeuing simply whatsoeuer is hilde by the holy Church. It seemeth at the first blushe that this hath some colour: and yet all is but crused blas∣phemie against God. And why? for (as I haue sayde al∣readye) although the doctrine that is in the Lawe and the Gospell be so high as our mindes are not able to reache vnto: yet hath not God published his Law in vaine, ney∣ther is it for naught that he hath cōmaunded his Gospell to be preched to al creatures, yea euen to the ignorantest sorte, for he disclozeth himselfe there after so louing and gentle a fashion, as there is no man but hee may be fami∣liarly acquaynted with that whiche is shewed there. So then let vs not be vnthankfull to our God, let vs not ac∣cuse him to haue spoken out of the bottome of a bottle. For he protesteth by hys Prophet Esay, that he calleth vs not to him in vayne, and that he hath not spoken in hud∣dermudder: but that his voyce soundeth lowd & cleere, so as it ought to be heard of all men, and all of vs ought to receyue it. Then sith the cace standeth so, let vs har∣dily study Gods worde, let vs apply all our wittes there∣vnto, and our labour shall not be vnprofitable. And fur∣thermore let vs vse the sayd sobernesse that I haue spo∣ken of. And heere ye may see why S. Paule meening to correct the foolishe and rashe curiositie that is in men▪ sheweth them whereto they ought to apply themselues: that is to wit, to knowe throughly what the loue is which God hath shewed vs in our Lord Iesus Christ, so as wee neede to do nothing els all our life long, than to seeke di∣ligently the sayde grace that is shewed vs in our Lord Ie∣sus Christ, as how wee bee rescued from Satanstyrannie, and set free from the bondage of sinne and death: howe that whereas wee were vtterly damned by nature, and wretched and lothely sinners before God: wee be now become rightuous before him, so 〈…〉〈…〉he receyueth vs and

liketh well of vs: Howe we be gouerned by his holy spi∣rite, to the ende wee should fight against the lustes of our owne fleshe: and howe wee bee reserued vnder his hande and protection, so that althoughe the Diuell practyze too ouerthrowe vs euery minute of an houre, yet wee maye be able to driue him backe, bycause we be in the sheepe∣folde and keeping of the good sheepeherd Jesus Christe, who hath promised that he will not suffer any of them to perish whome the father hath put into his hande. There∣fore let vs get the knowledge of these things, and further [ 10] also how we ought continually to preace vnto God, how it is lawfull for vs to call vpon him with open mouthe, bycause he hath giuen vs a mediator who maketh vs way vnto him, and howe that Iesus Christe beareth worde for vs, so as God dothe out of all doubt heare vs when wee praye to him in Christes name. If we knowe these things well: then is our tyme well bestowed. For this cause S. Paule addeth what is oure heygth, our depthe, and oure bredth: and (to be short) he willeth men to behold howe they maye bee perfectly wyse: namely by knowing tho∣rowly [ 20] the grace that is vttered and wrought vnto them in our Lorde Iesus Christe: Heerewithall let vs learne to knowe that we must not indeuer to clymbe so high as to vnderstand what the wisedome of God is in it selfe. For it is a deepe gulfe: and who is hee that can attayne to it? Let vs be sure that all our strength will come shorte of it. Therefore men must humble themselues. And so lette vs beare in mynde what S. Paule sayeth to vs, namely that when we shall haue styed vp aloft aboue the heauens, we shall not atteyne to knowe aught else than the fatherly [ 30] loue of oure God, assuring our selues that therein wee shall haue the perfection of all wisdome, whiche shall stretch out it selfe high and deepe, farre and wyde, and on all sides. In these wordes S. Paule taunteth these curious heades that are fisking here and there, desirous to stye vp aloft, and to sinke down low beneath, and to search things ouer and ouer: and yet in the meane whyle there is no∣thing but vanitie in them, and the nimbler they bee, the lesse surenesse and firmenesse is there in them. S. Paule therefore checketh men for making their discourses so [ 40] sondly, and therewithall sheweth them that if they were giuen too the holding of that whiche is for their profite, they would content themselues with that which is shewed them simply in the Scripture. And heere yee see also why Moyses after he had published the lawe, sayeth: Aske no mo questions, saying, who is he that shall climbe into hea∣uen? who is he that shall go ouer the sea? who is he that shall go downe into the deepe? For yee haue the worde in your mouth and in your hearte. S. Paule applyeth this saying too the doctrine of the Gospell, and not wyth out [ 50] cause. For the lawe is in it selfe very darke, and could not haue contented men nor giue them that which was need full for them, if God had not sent them to Iesus Christe. But now haue we that which the fathers of olde time had but in part. For God putteth his worde into our mouth and into our heart, not by giuing vs some little taste of it, but by filling vs with it to the full, if so bee that our owne lustes were not insatiable, according as mennes lustes are verie gulfes, I meane in all thinges. For when wee come once too inquyring and searching: beholde what an vn∣measurable [ 60] gulfe is in vs, so that wee coulde finde in our hartes too swallowe vp the whole maiestie of God, and to packe vp his glorie all in one little fardell, and that hee shoulde reserue nothing to himselfe. Seeing then that we bee suche: lette vs remember well Sainct Paules saying, and let vs apply all our studie that way as long as we liue, and lette vs profite more and more in the knowledge of our Lorde Iesus Christ, to the intent that when hee hath once graffed vs into his bodie, hee may increace his gifts in vs from day to day, vntill we bee throughly filled with them. Lo what wee haue too marke in this streyne. Forthwith it followeth: VVho is hee that can let God, if hee liste too shet vp? If hee liste too let looce, If hee list•• too remoue all, If hee liste too make a newe order: who is hee that can disap∣poynte his purpose? VVho shall sette himselfe agaynste his good pleasure? After it hath bene tolde vs that we ought not to bee ouer inquisitiue of Gods wisedome, further∣forth than he giueth vs leaue and licence: Here the same knowledge is declared too vs: namely that it is not law∣full for vs to grudge against his doings, as though it were in oure power too restreyne him. The reason is for that wee oughte too like well of all that euer God dooth, al∣though wee knowe not why hee doth it, but that he hide it from vs: not that hee is loth to haue vs conceyue the reason of his workes: but bicause it behoueth vs to haue him trie our obedience, that wee may know what we be. If God shoulde giue vs a full declaration of his woorkes heere as now: who should bee able to indure our pride? what woulde wee thinke our selues to bee? For although wee see our wit to bee so weake, that wee feele our selues to be wrapped in darkenesse or cloudes, and that our vn∣derstanding will not reach threefoote afore vs: yet a man may see how wee ceasse not to auaunce our selues aloft: and therefore what woulde become of vs, if God should not reyne vs shorte? Moreouer what honour yeelde wee to God, when wee will comprehende all his dooings? It shoulde seeme that we woulde bee hayle fellow well met with him. For wee see what pryde is in vs alreadie. And therefore it is good that God shoulde trie our obedient∣nesse, too the ende wee may learne to glorifie him in all our dooings, yea euen though they bee things to vs vn∣knowne, and though we find them so straunge at the first pushe as they make vs to say, by all likelyhood this ought to go otherwise. But lette vs say, seeing that Gods good pleasure is so: it behoueth mee to yeeld thereto. VVhen men are once come to suche a discretion, then haue they greatly profited. Yee see then what the cause is that God sheweth vs not why hee doth this or that. Furthermore whereas here is mention made of Remouing, shetting vp, and letting out: it is as muche as if it had bene sayde, if God should chaunge and transpose all that euer wee see: yet ought not wee to gaynesay it, nor presume to stryue with him, or to alleadge any thing agaynste him. True it is that when wee beholde the order of nature that God hath set alreadie, wee ought of right too glorifie him for it as it is. And certainely God hath set vs in this worlde as on a greate stage too beholde his woorkes, and to con∣fesse that hee is wise, rightuous, and mightie, yea euen af∣ter a wonderfull manner. For it behoueth men not one∣ly to bee taught too giue him glorie with all reuerence: but also too bee throughly rapted aboue all their senses and vnderstāding to acknowledge and crie out with Da∣uid,

that it is impossible too atteyne too this wisdome of God, which appeareth in his workes: and that although God should chaunge all the orderlinesse wherein it is his will that wee shoulde beholde him, and wherein it is his will too keepe vs occupied at this day: yet neuerthelesse it should behoue vs to submit our selues therevnto, [and to say] that hee doth it not without cause. If we thinke it straunge: then (as I sayde afore) let vs learne to say, yea: but who art thou wretched creature? I pray you if a man haue gotten great vnderstanding and skill, and yet know∣eth [ 10] not himselfe: will men say hee is wise? I say if a man haue applyed his minde too learning, yea and haue pra∣ctized himselfe in affayres, insomuch that hee is able too giue another man good counsell, and yet in the meane while is a starke soole, and vtterlye witlesse in things that concerne himselfe, and which touche his owne per∣sone: will not men say, that suche a one hath no witte? True it is that he hath witte and remembrance for other men: but hee hath no discretion for himselfe. Euen so is it with those that would restreyn Gods mighty power to [ 20] their own fancie. And why? For they thinke themselues able to cōprehend all: and they fayle in the cheefe poynt: that is to wit, in that they know not thēselues. For he that entreth into himself, & looketh vpon himself throughly: shall find himself to be vtterly vnskilfull, and as weake as can be, and therfore that he hath great need to walke mo∣destly and humbly before God. Ye see then how men are caried away and haue neither reason nor discretion, when they go about after that sort to cōprehend Gods mightie power by their own conceyts. So much the more therfore [ 30] behoueth it vs too marke well this lesson, that whether God shet vp or let out, or chaunge all: we must not ther∣fore ceasse to honour his mightie power after such maner as he sheweth the same vnto vs: And that although wee knowe not the reason why he worketh in that wise: yet notwithstanding wee muste learne too glorifie him in all poynts, saying, Lord it is good reason that all things shuld be lawful to thee, & that thou shouldst vse thy creatures as it pleaseth thee, so as thou mightest pul down the hea∣uens, and raise vp the earth aloft. To be short, whensoeuer [ 40] thou dealest as thou listest with thy creatures, thou pas∣sest not beyond thine owne right, neither vsurpest thou a∣ny other mans right. For al of it is thine own due. Behold (I say) after what sort men ought to glorifie the goodnesse & mightie power of God. But yet for al this, we must not father a lawlesse power vpon God, as the Popish teachers terme it. For that were a cursed and diuelish thing to do. They cōfesse in their schooles that God might of his ab∣solute power thunder vpō the Angels & damne thē: but they call this absolute power of Gods, a wrongfull & ty∣rannous [ 50] power. Let vs take good heede that we surmize not God to be as a Tyran: for he doth al things with in∣differē••••e & vprightnesse. Neuerthelesse he hath his own purpose which is hidden frō vs: and therfore it becōmeth vs to honor his rightuousnesse though it be vnknowne to vs, and that all our wits and vnderstanding be vnable too arte••ne therevnto. And this is it that we haue to remem∣ber in this streyne. Seeing then that the cace standeth so, as it is not for mortall men to lift vp themselues agaynst God, to withstande his mightie power, or too finde fault [ 60] with his rightuousnesse, no though it shoulde please him to alter the order of nature, and too remoue and shift all things: I pray you must wee not needes bee vnthankfull▪ and forwarde if we murmur agaynst God in this present orderlinesse which we see to be so beautifull, and wherein▪ there is nothing to be foūd fault with? Let vs put the cace that God turned the light into darkenesse, that the Sunne tumbled downe into the deepe, that the earth mounted vp on high, and that al things were confounded togither▪ yet ought we to glorifie God, and to say▪ Lord it is so that we are astonished, & these things are right strange to vs, but what for that? vouchsafe thou to hold vs in awe, vn∣till thou haue shewed vs that this is good. Thus yee see what we haue to doo. But nowe there is such an orderly disposition in the world, that spite of our teeth we be for∣ced to say that it is such a workemanship as no creature is able to atteyne vnto: and must not our mindes then bee ouermalicious, when wee cannot glorifie God with all lowlinesse? True it is that wee see some confuzion in the present order of nature: and whereof commeth it that God disposeth not things as it were to bee wished, but it seemeth that all should be turned vpside downe? wherof cōmeth that? Of our sinnes: we are the cause that God continueth not things in the same order that he had set them at the beginning: for wee make many confuzed midlies. Yet neuerthelesse wee must in this cace deeme God to be an vpright iudge. Herewithall let vs beare in mind that he cōfoundeth not the order of nature in such wise, but that he maketh vs too feele hys fatherly good∣nesse and mercie continually: and therefore so much the more ought we to be induced to humilitie, when weesee that the greatnesse of his goodnesse and mercie passeth the hougenesse and enormitic of our sinnes. Thus much concerning this sentence. And he addeth also, That God knoweth that men are but vanitie, and that men are nōthing worth: and how then shoulde be not vnderstande that man who is borne as a sillie wilde Asse, knoweth not himselfe, and yet thinketh himselfe able to match his mightie power? This is the conclusion of the doctrine that wee haue heard. Discourse hath beene made concerning Gods mightie power which reacheth aboue the heauens, and is deeper than the deepes: and therfore when men take vpon them to be too inquisitiue of it, they must vnderstand that they bee as it were swallowed vp of it: and if they will needes giue their curiousnesse the bridle, to search the bottome of Gods power: he must be fayne to shew them that it is not lawfull for creatures to lift vp thēselues against him whatsoeuer he do. Thus ye see now a declaration which serueth to applie this general doctrine to the present pur∣pose: whiche is, that God on his side knoweth what is in men: and on the other side that men are no such things as they should haue cause to aduaunce themselues to call God to a reckening. For what are we? Let vs a little con∣sider our birth. Men are like wilde Asses, that is to say, they haue none vnderstanding except God giue it them. As touching the first poynt, it is not without cause that he sayth, that God knoweth that men are but vanitie, & that they bee nothing worth. For it is too the ende wee should learne not to value our selues by our own reason, and after our ordinarie maner. VVhen men value them∣selues, it is after their owne fancie: they beleeue this and that of themselues, and thereafter do they giue their ver∣dit

But all this is nothing worth, wee must esteeme our selues according too that which God hath spoken. For there is none but he alone that may be a cōpetent iudge ••o know what we bee, nor that hath authori〈…〉〈…〉e to say it▪ which thing wee ought too marke well. For when men haue valued themselues by their owne imagination & o∣pinion, what shall they haue gayned by it▪ It is like as whē a foole calleth himselfe king of some countrie, and in the meane while euery man laughes him to scorne for his la∣bor. VVe be double fooles, when wee weene our selues [ 10] to bee any thing, and there withall God sheweth vs howe there is nothing but vanitie in vs. Then let vs be are in mind, that when men are desirous to know what they be, what their state is, and of what estimation in effect they bee: they must turne them to God▪ saying, Lorde thou knowest vs, for thou hast made vs. And at his hād we shall haue a short and resolute answere. VVe see how the scrip∣ture sayth that all the wisdome which men suppose them∣selues to haue, is starke follie: the wyser they wene them∣selues to be, the more dullardes are they: God laugheth [ 20] their fondnesse to scorne: when they thinke to climbe vp a high, then withdraweth he himselfe from them, and they must be faine to wanze away in their owne imaginations. Lo what the Scripture pronounceth. And so let vs assure our selues that there is none but only God that knoweth vs, & can truly tell what we be. And that is the cause why it is sayd that God knoweth. It seemeth at the first blush, that this is but a common thing: for euerye man will easily easily confesse that God knoweth men to be but vanitie: but yet for all that, wee consider not the substance which [ 30] those wordes import, bicause men haue their eyes stop∣ped, they know not themselues to be full of vanitie, and therefore God is fayne to make them feele what they be, they may learne too humble themselues. Thus muche for the first poynt. The second is, That the emptie man shall be indued with hart, and shall be like a wild Asses colt. Here we be brought backe to our birth, to do vs to vnderstand that al the wit which we haue is Gods gift besides our nature. And why? Let vs looke vpon the power of men. VVhen a little babe commeth out of his mothers wombe, what [ 40] wisedome bringeth he with him? Verely some Philoso∣phers haue well supposed, that al the vnderstanding which we haue of our selues is but onely memorie: and that it was requisite for vs to haue one sence inclozed in vs afore hand. But yet is it to be seene, that a childe hath lesse wit than silliest beast that is. Let a man looke throughout all and he shall not finde any beast so brutishe nor so vnpur∣ueyed of reason and vnderstanding as men are at their comming into the world. Ye see then that man in himself is as it were the foale of a wilde Asse. Let him ••ake as great account of himselfe as hee listeth: but yet wee see what hee is neuerthelesse. And howe is it that wee haue the spirit of vnderstanding when wee come too full age? God must be fayne to giue it vs. And so you see why it is sayde, that the emptie man shall be indued with hart. For in the Scripture, this woorde Harte importeth vnderstan∣ding. Let vs marke then how it is shewed here, that when we haue any wit or reason, the same commeth not of our owne nature, neyther do wee possesse it as though it grew vp with vs: but it behoueth vs to know that it is an excel∣lent benefite which God bestoweth vpon vs. Seeing then that we haue it at his hande, what an vnthankfulnesse is it of vs to abuse it against him? Therefore let vs acknow∣ledge his benefite in giuing vs wisedome and discretion when we come to age, to knowe both him and our selues, and to honour him. Let vs learne then to hold our selues in humilitie, and according as it pleaseth God too giue vs vnderstanding, let vs acknowledge the same to come of him: and let vs pray him to make vs to applie our wittes to such vse as we may alwayes walke after him, and holde our selues vnder his awe, vntill that beeing set free from this bondage of sinne, we be conueyed into the heauenly glorie, to beholde him perfectly as he is.

And now let vs cast our selues downe before the face of our good God with acknowledgement of our sinnes, praying him to make vs perceyue them and to graunt vs the grace to applie our wittes, and indeuer too consider what we be, that is to wit, wretched, vaine and vnprofita∣ble creatures, vnable to do any thing of our selues, so as he must be sayne to furnish and strengthen vs, or else wee must needes vtterly quayle. And that such knowledge of our owne weakenesse and feeblenesse may prouoke vs too returne with greater desire too the grace which our good God offereth vs, seeking nothing but to bee filled with the same, to the ende wee may honour and magnifie him in all respects, vntill hee haue brought vs to the per∣fection wherevnto we bee called, without swaruing one way or other, for feare of turning out of the right way of saluation. That it may please him too graunt this grace, not onely to vs, but also to all people. &c.